The first saint from Iceland was Thorlak Thorhallsson. The saga of his life reveals dozens of the miracles that were attributed to him after his death. Here are ten of these miracles, which reveal much about religion and daily life in medieval Iceland.

According to hagiographers, (C)Katherine was a princess, the daughter of Roman governor named Constus. She was well educated, beautiful and highly intelligent. She converted to Christianity at the age of 13 or 14 and caught the eye of the Roman Emperor, Maxentius (278-318 AD).

I love to read. I also love books depicted in art. I became fascinated with Medieval and Renaissance pictures of women reading or with books. I noticed while I was walking around the National Gallery, Musèe Cluny and the Louvre recently that there are many beautiful images of women reading or with books. Saints, sinners, and laywomen; I wanted to share a few of my favourites. Here are 20 works of art of women and their books

There is a clear link between the celebration of native saints and the ecclesiastical organisation that emerged in Scandinavia in the 12th century. Yet, according to a new doctoral thesis in history from the University of Gothenburg, important differences can be noted between Sweden and Denmark.

A piece of Byzantine hagiography from the fourteenth century which, in spite of its religious character, is a valuable source for the history of the Catalan Grand Company, Roger de Flor’s famous band of Spanish mercenaries hired by the Byzantine emperor Andronikos II Palaiologos (1282-1328) to fight the Turks in Anatolia.

When the literary presentation of the character of Egill is examined carefully with an eye toward the hagiographical paradigm, one can see that it matches the presentation of a bishop’s life and character…

This paper relies on new masonry and dendrochronological evidence and the system of medieval ecclesiastical preferments to argue that this monumental world map was originally exhibited in 1287 next to the first shrine of St Thomas Cantilupe in Hereford Cathedral’s north transept.

This article sets out to trace the visual responses to the sainthood of Thomas of Canterbury outside of his original cultural context, namely in Italy, where his cult was readily received, integrated and modified.

Relics and reliquaries were prevalent in renaissance and reformation Europe until certain theologians began to question the validity, practicality, and true purposes of relics. These theologians emphasized an individual’s faith in God rather than faith in relics, which in turn resulted in a renaissance movement away from reliance on relics.

This paper investigates the social, political, and religious changes and tensions which surrounded the cult of St. Cuthbert in medieval Northumbria. Specific comparisons are made between the Anglo-Saxon and Norman periods in English history, and how St. Cuthbert’s cult responded to the Norman Conquest in 1066.